And one effective approach in debating such a person is to raise objections against him of the same kind as those he raises against the people of truth, and even stronger ones, for counterarguments are beneficial. If the correct answer is understood, the answer to the objections raised against the truth will also be known. If, however, he becomes bewildered and unable to answer, his harm is thereby warded off. He is then told:

“Your answer to this objection is our answer to yours.”

[Section: The Rāfidī’s fifth argument, citing the Most High’s words, “My covenant does not include the wrongdoers,” as a declaration that the covenant of leadership does not extend to a wrongdoer, and the reply to him]

Section

The Rāfidī said (1):

“Fifth: His words, Exalted is He:

‘My covenant does not include the wrongdoers.’ [Surah al-Baqarah: 124]

He declared that the covenant of leadership does not extend to a wrongdoer. A disbeliever is a wrongdoer (2), as He says:

‘And the disbelievers—it is they who are the wrongdoers.’ [Surah al-Baqarah: 254]

There is no doubt that the three were disbelievers who worshipped idols until the Prophet—may Allah bless him and grant him peace—appeared.”

The answer has several aspects:

First, it should be said that when disbelief is followed by sound faith, no blame for that disbelief remains upon the person concerned. This is a truth necessarily known in the religion of Islam—indeed, in the religion of all the messengers. As He, Exalted is He, says:

“Say to those who disbelieve that if they desist, their past will be forgiven.” [Surah al-Anfāl: 38]

And the Prophet—may Allah bless him and grant him peace—said in the hadith